5. (James 2:10-13) The serious matter of obeying all God's commands
For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. For He who said, "DO NOT COMMIT ADULTERY," also said, "DO NOT COMMIT MURDER." Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. So speak and so act as those who are to be judged by the law of liberty. For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.
Whoever keeps the whole law and yet stumbles in one point, he has become guilty of all: James speaks to us here about selective obedience--the sort that will pick and choose which commands of God should be obeyed and which can be safely discarded. We cannot say, "I like God's command against murder. I will keep that one. But I do not like the one against adultery. Hence, I will discard that one." God cares about the entire law. God is not fragmentary. The entire law is the expression of His will for His people. It constitutes a complete unity.
It is like throwing a rock at a window. It does not matter if we throw a small pebble which causes just one small corner of the window to crack or if we throw a large boulder which shatters the entire window. In both situations, the window now has a defect. In both cases, we are guilty of breaking the whole window pane.
Henceforth, when a person decides not to keep one of God's commandments, he becomes a transgressor of all the commandments. However, James is not teaching that all offenses are equally bad or will result in the same consequences. God's law has always had a varying degree of punishments based on the different offenses. While it is worse to violate two laws than to violate just one, it is not better that we violate one law instead of two.
Referring back to verse 8, when we show partiality, James says we not only fail to love our neighbor as ourself, but we also fail to love God with all our heart, soul, mind and strength. (When we fail to keep one commandment, we fail to keep them all.) In this sense, our faith and love for God is closely interconnected with our behavior (or our works). When we fail in our behaviors, we are working in opposition to our confessed faith. We weaken our confession and limit its usefulness to us and God.
So speak and act as those who are to be judged by the law of liberty: James is not saying here that our salvation rests on our ability to keep the law. We know from Paul's epistle to the Romans that we have all sinned and fallen short of the glory of God (Romans 3:23). Since we are unable to keep the law perfectly, we must rely on Christ who has kept the law perfectly. He alone can put His people into right standing with God. Nevertheless, we must be concerned with obedience to God's commands. For it is in our obedience that we show we possess true saving faith.
At the judgment, we will be judged according to our conformity to the law. ("For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad" 2 Corinthians 5:10.) Those who are in Christ will be accepted into God's presence because of Jesus' perfect conformity to the law. His righteousness is ours by faith alone. The authenticity of our faith is displayed in that we are concerned to live in a way that will be approved by the "law of liberty". This "law of liberty" or the law of God was fulfilled by Christ. God's law remains our guide to holy living. We must continue to obey all of its moral precepts lest we be revealed as lacking authentic faith.
Liberty: Liberty does mean we are free to sin. Liberty mean we are free to follow God in obedience to do His will knowing that our righteousness has already been attained through the Lord Jesus. As such, it becomes a test of our love for our Lord.
Through our trust in Christ alone, we have been given entrance into God's kingdom. Our eternal salvation is assured based upon the gift of faith. However, our rewards in heaven are based upon how we will serve the Lord. How will we obey His will. How will we obey His commandments. When we fail to live according to the law, we are grieving the Holy Spirit. We are no longer walking in the Spirit; we are walking in our own flesh. And that decision will bring consequences.
For judgment will be merciless to one who has shown no mercy: James mentions mercy here because he is speaking about the consequences of showing favoritism. When we favor one believer over another, we are the one who has failed to show mercy. We have made a judgment against the poor brother in favor of the rich brother. We failed to show mercy to the poor brother.
When we exhibit such judgment, we should not expect the Lord to show us mercy either. James is relating another principle Jesus taught from the Sermon on the Mount: "For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you" (Matthew 7:2).
Of course, this same distinction will be made when we fail any such test of faith. There are consequences in how the Lord will judge us. Remember, judgment is for the purpose of rewards; it is not a judgment of salvation. However, the judgment is a strict one, and our behavior in following God is not one which should be taken lightly.
"For if we go on sinning willfully after receiving the knowledge of truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded unclean the blood of the covenant by which He was sanctified, and has insulted the Spirit of grace? For we know Him who said, "VENGEANCE IS MINE, I WILL REPAY." And again, "THE LORD WILL JUDGE HIS PEOPLE." It is a terrifying thing to fall into the hands of the living God." (Hebrews 10:26-31)
The judgment fires the writer describes here are not the fires of hell but the judgment fire that tests the quality of our work. Paul also uses fire to describe the judgment moment for believers.
"For no man can lay a foundation other than the one which is laid, which is Jesus Christ. Now if any man builds on the foundation with gold, silver, precious stones, wood hay, straw, each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work. If any man's work which he has built on it remains, he will receive a reward. If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. (1 Corinthians 3:11-15)
Keeping in mind that this is the judgment moment that James has in view, he begins to discuss the relationship between faith and works for the believer.
B. The demonstration of a living faith in loving action
1. (James 2:14) The principle established: true faith will be accompanied by action
What use is it, my brethren, if someone days he has faith but he has no works? Can that faith save him?
He has faith but he has no works: James asks what use is it to have faith but no works. The word for "use" is ophelos which means profit or advantage. So James is asking how do we expect to profit from a faith that is absent from works. Remember there is no credit awarded at the judgment for simply having faith. For Paul says, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast" (Ephesians 2:8-9).
So, we cannot expect to receive our Lord's congratulations and thanks for merely believing. That was a work He did in the first place. Moreover, it is nothing to boast about. So our faith must yield works if we expect to profit or receive eternal praise and reward.
Can that faith save him: James then asks if a believer has faith but no works, can that faith save him? This question has led countless Christians to two conclusions, both of which miss James's point. First, some have thought that James was teaching that works are a necessary component of salvation. They believe that we must have faith and works to achieve salvation. But as Paul explains concerning himself: "More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus as my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith" (Philippians 3:8-9).
The second misrepresentation is that James is describing a non-Christian or a person who has made a false confession. They believe that when someone confesses Christ, they will always have works. If they lack works, it must mean they lack true faith. Therefore, can that "faith" save him? But this second view is equally wrong, based on the context of James's letter. James has not been discussing true faith versus false faith. James has been discussing the failure of believers to live according to the royal law. In the preceding verses, James introduced the subject of the judgment fire that will test each believer's work. In that context, James is not asking if a faith that has no works will save a believer. He is not discussing non-believers facing the judgment fires of hell. That is the wrong context. James is talking about a believer facing the judgment fire of the Bema Seat, the Judgment Seat of Christ.
When James asks can that faith "save him", he is asking if a faith lived without works will save the believer when he stands at the fiery Judgment Seat of Christ. This is the judgment fire that tests our works and reveals our reward. A believer who enters that moment without works should not expect to be "saved" from that judgment. On the contrary, for that Christian the judgment seat of Christ will be a terrifying experience as the writer of Hebrews explains. Such a believer has lived a life of stubborn disobedience to God. He has transgressed the law of liberty. He will not be saved from the consequences of those choices. He will face a merciless judge.
2. (James 2:15-17) An example of dead faith
If a brother or sister is without clothing and in need of daily food, and one of you says to them, "Go in peace, be warmed and be filled," and yet you do no give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself.
If a brother or sister is without clothing: James offers a particular convicting example to consider. He asks if a Christian expresses concern for a fellow believer who is poor and in need, but then does nothing material to help address the believer's needs, of what use is that response?
Be warmed and be filled: To say this means you know that the person in front of you needs clothing and food. You know their need well, but you offer nothing to help them except a few religious words.
What use is that: The word "use" is again the Greek word for profit or advantage. So James asks how can that unhelpful response profit anyone? It certainly does not profit the needy believer, who is still without the food and clothing he needs. It does not profit the believer, who failed to perform a work of mercy and will not receive Christ's approval at the judgment.
Real faith, and the works that accompany it, are not made up of only spiritual things. But, they also are of a concern for the most basic needs such as the need for comfort, covering and food. When needs arise, we should sometimes pray less and simply do more to help the person in need. We often pray as a substitute for action.
Remember, meeting fellow believer's needs is an act of mercy. Our failure to act is a failure to show mercy in these circumstances. It will result in the Lord refraining from showing us mercy at the judgment. Thus, our failures will not profit us.
Even so faith, if it has no works, is dead, being by itself: By "dead" James means it is lifeless without benefit to man or God or to even the believer. It is dead in the same way that a campfire can appear dead. It is not actually gone out, since there still may be some hot embers deep in the ashes, but with the flame having gone out, it appears lifeless. It offers little value to anyone until the coals are stoked to ignite a flame again.
We should examine ourselves in the light of these scriptures. Are we ready to meet the Lord right now? Do we have some work to do to show the Lord that our faith is not a dead faith, one that profits no one? Let us recommit to living our faith outwardly, intending to show the love of Christ, thereby having much from which to profit.
What are some marks of saving faith?
It is a faith that looks not to self but to Christ Jesus.
It is a faith that agrees with God's word, both inwardly and outwardly.
It is a faith that in itself is not a work that deserves a reward from God. It is the absence of sinful work.
It is faith grounded in what Jesus did on the cross and by the empty tomb.
It is faith that will naturally be expressed in repentance and good works.
It is faith that may sometimes doubt; however, the doubts are not bigger than the faith nor are they more permanent than the faith. This faith can say, "Lord I believe; help my unbelief."
It is faith that wants others to come to the same faith.
It is faith that not only hears the word of God but does the word of God (Matthew 7:24-27).
Sunday, August 26, 2018
Sunday, August 19, 2018
James Chapter 2 Part One (Verses 1-9)
A LIVING FAITH IN THE LIFE OF THE CHURCH
A. Partiality and discrimination in the family of God
1. (James 2:1) The principle established
My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism.
In chapter one, James discusses how the LORD uses trial and challenges as a means of testing our faith. In chapter two, James describes two additional methods of testing. The chapter opens with an examination of how God tests our faith by our responses to people from varioussocial backgrounds.
An attitude of person favoritism: The second testing of faith comes on the issue of favoritism. There is an interesting Greek word used here for personal favoritism: proso-polemp-sia. It is a translation of a Hebrew idiom which literally means "to lift up the face". The point of the idiom is that the lifting of our face to someone is to show them our favor or attention to the exclusion of others. The same expression is used in the Aaronic blessing in Numbers 6:24-26: "The LORD bless you, and keep you; the LORD make His face shine on you, and be gracious to you; the LORD lift up His countenance on you, and give you peace."
James says we are not to hold our faith in Christ with favoritism among men. Again, we are taking about a man or woman of faith who is acting incorrectly in the faith--failing a test. A significant aspect of the work of Jesus was to break down the walls that divided humanity and to bring forth one new race of mankind in Him. The unity and openness of the early church was shocking to the ancient world. But this unity did not come automatically. As this command from James shows, the apostles had to teach the early church to never hold the faith of our Lord Jesus Christ...with partiality.
James now moves on to using examples to make his point clearer.
2. (James 2:2-4) An example of the kind of partiality that has no place among Christians
For if a man comes into your assembly with a gold ring and dressed in fine clothes and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and you say, "You sit here in the good place," and you say to the poor man, "You stand over there, or sit down by my footstool," have you not made distinctions among yourselves, and become judges with evil motives?
Your assembly: The setting for this example is your local assembly (or church). One is wearing fine or gorgeous apparel while the other is wearing dirty or filthy clothing. The contrast is quite clear between the two men.
With a gold ring: The rich man is known to be rich. The Greek phrase here is a "gold-fingered man" which suggests the man had on many rings on his fingers. He is not just rich, he is obviously rich. And likewise, the poor man is obviously poor. It is in the visibility of the wealth or social status where we find a test developing for the assembly. The test is how we chose to think and act in response to that show of wealth. The key to passing the test, as before, is to think and act like God. We are to be led by godly wisdom; we are to be led by the Spirit.
You pay special attention to the one who is wearing the fine clothes: The Greek word for special attention means to regard with favor. The rich man looks wealthy. So this leads the usher to guide the man to a good seating place. Likewise, the poor man is given a lowly place in the assembly.
There are two sins committed here. The sins are not only committed by the one who selects the seats, but by association, everyone in the assembly who sees that decision as proper is also responsible for committing the sin.
Have you not made distinctions among yourselves: The first sin was in making a judgment of each person's worth, and then we respond to the person in a different way based on that judgment. The assembly is showing favor to one man over another. Regardless of the basis for the judgment, the very fact that we make distinctions is wrong. By making judgments, we fail the testing of our faith.
Our faith should bring with it an understanding that all men have sinned and have fallen short of the glory of God. Our faith also understands that by Christ's blood we have all been made new creatures and are seated with Christ in the heavenly realm. We are brothers and sisters in Christ without distinction in worth of value to God. Thus, when we look upon our brothers and sisters in Christs, we should assume no one is better or more important than the other. When we make these judgments, we sin--we are looking at each with worldly eyes instead of the eyes of faith.
Rich people are not more important or more special than poor people in God's view. Good looking people are not more highly esteemed by God than plain people. People who are smart or famous or have college educations are not viewed differently in God's eyes. Any attempt to establish any kind of worldly ranking system in the church is simply sinful and ungodly. When we see people in these ways in the body of Christ, we sin because we fail to operate in godly wisdom. We are living in the flesh.
Several years ago, a homeless man found his way to my church. He attended one of the Bible studies. I was very excited to have this man as part of the class. I thanked God that this man had found his way to Jesus and was looking for ways in which to expand his faith. The man had lots of questions. Unfortunately, the Bible study instructor grew very impatient very quickly with the man as he was constantly interrupting her teaching to ask questions. I felt very sorry for the man. He was brimming with enthusiasm, but the teacher seemed to quickly extinguish that flame. Oddly, when other students in the class interjected questions through the study, the instructor happily stopped her lesson to answer their questions. This made me very heart-broken.
I went home and baked the man some chocolate cupcakes. Baking is a way that I try to make amends with people. I lovingly made the cupcakes and frosted them with extra thick frosting. When I arrived at the next Bible study, I was saddened when the man did not show up. Perhaps he had other things to do or perhaps the way the instructor treated him made him not come back, but either way, I felt as though as a church, we had lost a very precious individual. I have never seen the man again. I pray he has not lost his faith.
Judges with evil motives: What evil motives do we have for making distinctions between the rich and the poor in the church? If we are honest, the answer is easy. We favor a person who looks rich because we have a secret hope that they will return our favor by using their wealth to reward us. Perhaps they will invite us to enjoy a swim in their pool. Perhaps they will give a large donation to the church to help send many kids off to summer camp. It is the lure of their money which causes us to think and act sinfully. This is the evil motive that James is referring to. We need to put aside those thoughts and replace them with the wisdom of God's word.
3. (James 2:5-7) Man's partiality rarely agrees with God's heart
Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? Do they not blaspheme the fair name by which you have been called?
God choose the poor of this world to be rich in faith: When we show the poor scorn or simply dismiss them, we dishonor that person. The Greek word is atimazo which means to treat shamefully. We treat them as if we are ashamed of them or for them. But, God has chosen them and made them rich in the things that matter--the spiritual things. If we saw them with eyes for eternity, knowing they share the same future we have, then we would not shame them.
Consider this: they may earn more treasure in the coming kingdom and be the "rich" person in the future kingdom. What kind of reward might we have if we spend this life treating God's chosen in a callous and cold-hearted way? James's statement about God choosing the poor is echoed in Paul's letter to the Corinthian church.
"For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the worlds to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, things that are not, so the He may nullify the things that are, so that no man may boast before God." (1 Corinthians 1:26-29)
God selected those who would become a part of the church in Corinth from among the poor and socially disadvantaged. God did so for a specific reason: so that at the time of judgment, God could shame the wise and the powerful of this world.
A very similar warning is given in Jeremiah, who also warns us to not boast in our material goods:
"Thus says the LORD, 'Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,' declares the LORD." (Jeremiah 9:23-24)
The least of the world are to be lifted up by faith and receive a glorious inheritance. Those of the world thought to be rich and powerful will be shown to be "wretched and miserable and poor and blind and naked" (as Jesus describes them in Revelation 3:17).
The principle has some exceptions. Not every poor person will become a follower of Jesus. And some rich and powerful will be called to faith in Christ. But the general principle will remain true throughout history until our LORD'S return.
Jesus reiterates this point in the story about Lazarus and the rich man (see Luke 16). Again, Jesus says it is almost impossible for a rich man to enter the kingdom of God. (Matthew 19:24-25, Mark 10:23-25, Luke 18:24-25)
Is it not the rich who oppress you: James moves on to say that not only this differentiation is sinful, it is also fruitless. The rich do not respond to our favoritism by throwing their money around. They take it for granted. They ultimately become the oppressors of society, especially if they are fighting to keep their wealth. Paul writes to Timothy about the evils of wealth which can lead to a person's separation from the faith: "For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs" (1 Timothy 6:10).
Do they not blaspheme the fair name by which you have been called: James gives another general truth: the rich and powerful speak out against Christians and Jesus. If you have doubts about this, just pay attention to the entertainment and political celebrities of our day or any day. Do they tend to honor and respect Christians? Do they reverence God? Do they tend to live godly lives and strive to be Christ-like?
I am not suggesting, nor is Scripture teaching that the rich man has no hope and that all the poor people are good. But there is a general principle at work in God's economy. We should understand it and let it inform our opinions about people. The bottom line is this--do not show favoritism. Instead of failing these tests and sinning in favoritism, James teaches us to live differently.
4. (James 2:8-9) Partiality is condemned by the Scriptures
If, however, you are fulfilling the royal law according to the Scripture, 'YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF,' you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors.
The royal law: Some call this the Golden Rule: love your neighbor as yourself. Remember Jesus was asked which commandment in the Law was the most important. Jesus answered that the most important command was to love God with all your heart, soul, mind and strength. And the second was to love your neighbor as yourself (Matthew 22:36-40). (This is a reiteration of the original command given in Leviticus 19:18: "You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.") If we treat every person as we would treat ourselves if we were on the receiving end, then we are following the Royal Law. We are doing well. However, when we show partiality among people for any reason, this is incompatible with keeping God's commandment.
God gave us two broad commandments: Love God and love your neighbor. James says when we show partiality within the body of Christ, we fail the second commandment. We sin and transgress the Torah. Just as there were consequences for violating the Torah in the time of Moses, so in the days of Jesus, there are consequences for violating God's commands.
A. Partiality and discrimination in the family of God
1. (James 2:1) The principle established
My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism.
In chapter one, James discusses how the LORD uses trial and challenges as a means of testing our faith. In chapter two, James describes two additional methods of testing. The chapter opens with an examination of how God tests our faith by our responses to people from varioussocial backgrounds.
An attitude of person favoritism: The second testing of faith comes on the issue of favoritism. There is an interesting Greek word used here for personal favoritism: proso-polemp-sia. It is a translation of a Hebrew idiom which literally means "to lift up the face". The point of the idiom is that the lifting of our face to someone is to show them our favor or attention to the exclusion of others. The same expression is used in the Aaronic blessing in Numbers 6:24-26: "The LORD bless you, and keep you; the LORD make His face shine on you, and be gracious to you; the LORD lift up His countenance on you, and give you peace."
James says we are not to hold our faith in Christ with favoritism among men. Again, we are taking about a man or woman of faith who is acting incorrectly in the faith--failing a test. A significant aspect of the work of Jesus was to break down the walls that divided humanity and to bring forth one new race of mankind in Him. The unity and openness of the early church was shocking to the ancient world. But this unity did not come automatically. As this command from James shows, the apostles had to teach the early church to never hold the faith of our Lord Jesus Christ...with partiality.
James now moves on to using examples to make his point clearer.
2. (James 2:2-4) An example of the kind of partiality that has no place among Christians
For if a man comes into your assembly with a gold ring and dressed in fine clothes and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and you say, "You sit here in the good place," and you say to the poor man, "You stand over there, or sit down by my footstool," have you not made distinctions among yourselves, and become judges with evil motives?
Your assembly: The setting for this example is your local assembly (or church). One is wearing fine or gorgeous apparel while the other is wearing dirty or filthy clothing. The contrast is quite clear between the two men.
With a gold ring: The rich man is known to be rich. The Greek phrase here is a "gold-fingered man" which suggests the man had on many rings on his fingers. He is not just rich, he is obviously rich. And likewise, the poor man is obviously poor. It is in the visibility of the wealth or social status where we find a test developing for the assembly. The test is how we chose to think and act in response to that show of wealth. The key to passing the test, as before, is to think and act like God. We are to be led by godly wisdom; we are to be led by the Spirit.
You pay special attention to the one who is wearing the fine clothes: The Greek word for special attention means to regard with favor. The rich man looks wealthy. So this leads the usher to guide the man to a good seating place. Likewise, the poor man is given a lowly place in the assembly.
There are two sins committed here. The sins are not only committed by the one who selects the seats, but by association, everyone in the assembly who sees that decision as proper is also responsible for committing the sin.
Have you not made distinctions among yourselves: The first sin was in making a judgment of each person's worth, and then we respond to the person in a different way based on that judgment. The assembly is showing favor to one man over another. Regardless of the basis for the judgment, the very fact that we make distinctions is wrong. By making judgments, we fail the testing of our faith.
Our faith should bring with it an understanding that all men have sinned and have fallen short of the glory of God. Our faith also understands that by Christ's blood we have all been made new creatures and are seated with Christ in the heavenly realm. We are brothers and sisters in Christ without distinction in worth of value to God. Thus, when we look upon our brothers and sisters in Christs, we should assume no one is better or more important than the other. When we make these judgments, we sin--we are looking at each with worldly eyes instead of the eyes of faith.
Rich people are not more important or more special than poor people in God's view. Good looking people are not more highly esteemed by God than plain people. People who are smart or famous or have college educations are not viewed differently in God's eyes. Any attempt to establish any kind of worldly ranking system in the church is simply sinful and ungodly. When we see people in these ways in the body of Christ, we sin because we fail to operate in godly wisdom. We are living in the flesh.
Several years ago, a homeless man found his way to my church. He attended one of the Bible studies. I was very excited to have this man as part of the class. I thanked God that this man had found his way to Jesus and was looking for ways in which to expand his faith. The man had lots of questions. Unfortunately, the Bible study instructor grew very impatient very quickly with the man as he was constantly interrupting her teaching to ask questions. I felt very sorry for the man. He was brimming with enthusiasm, but the teacher seemed to quickly extinguish that flame. Oddly, when other students in the class interjected questions through the study, the instructor happily stopped her lesson to answer their questions. This made me very heart-broken.
I went home and baked the man some chocolate cupcakes. Baking is a way that I try to make amends with people. I lovingly made the cupcakes and frosted them with extra thick frosting. When I arrived at the next Bible study, I was saddened when the man did not show up. Perhaps he had other things to do or perhaps the way the instructor treated him made him not come back, but either way, I felt as though as a church, we had lost a very precious individual. I have never seen the man again. I pray he has not lost his faith.
Judges with evil motives: What evil motives do we have for making distinctions between the rich and the poor in the church? If we are honest, the answer is easy. We favor a person who looks rich because we have a secret hope that they will return our favor by using their wealth to reward us. Perhaps they will invite us to enjoy a swim in their pool. Perhaps they will give a large donation to the church to help send many kids off to summer camp. It is the lure of their money which causes us to think and act sinfully. This is the evil motive that James is referring to. We need to put aside those thoughts and replace them with the wisdom of God's word.
3. (James 2:5-7) Man's partiality rarely agrees with God's heart
Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? Do they not blaspheme the fair name by which you have been called?
God choose the poor of this world to be rich in faith: When we show the poor scorn or simply dismiss them, we dishonor that person. The Greek word is atimazo which means to treat shamefully. We treat them as if we are ashamed of them or for them. But, God has chosen them and made them rich in the things that matter--the spiritual things. If we saw them with eyes for eternity, knowing they share the same future we have, then we would not shame them.
Consider this: they may earn more treasure in the coming kingdom and be the "rich" person in the future kingdom. What kind of reward might we have if we spend this life treating God's chosen in a callous and cold-hearted way? James's statement about God choosing the poor is echoed in Paul's letter to the Corinthian church.
"For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the worlds to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, things that are not, so the He may nullify the things that are, so that no man may boast before God." (1 Corinthians 1:26-29)
God selected those who would become a part of the church in Corinth from among the poor and socially disadvantaged. God did so for a specific reason: so that at the time of judgment, God could shame the wise and the powerful of this world.
A very similar warning is given in Jeremiah, who also warns us to not boast in our material goods:
"Thus says the LORD, 'Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,' declares the LORD." (Jeremiah 9:23-24)
The least of the world are to be lifted up by faith and receive a glorious inheritance. Those of the world thought to be rich and powerful will be shown to be "wretched and miserable and poor and blind and naked" (as Jesus describes them in Revelation 3:17).
The principle has some exceptions. Not every poor person will become a follower of Jesus. And some rich and powerful will be called to faith in Christ. But the general principle will remain true throughout history until our LORD'S return.
Jesus reiterates this point in the story about Lazarus and the rich man (see Luke 16). Again, Jesus says it is almost impossible for a rich man to enter the kingdom of God. (Matthew 19:24-25, Mark 10:23-25, Luke 18:24-25)
Is it not the rich who oppress you: James moves on to say that not only this differentiation is sinful, it is also fruitless. The rich do not respond to our favoritism by throwing their money around. They take it for granted. They ultimately become the oppressors of society, especially if they are fighting to keep their wealth. Paul writes to Timothy about the evils of wealth which can lead to a person's separation from the faith: "For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs" (1 Timothy 6:10).
Do they not blaspheme the fair name by which you have been called: James gives another general truth: the rich and powerful speak out against Christians and Jesus. If you have doubts about this, just pay attention to the entertainment and political celebrities of our day or any day. Do they tend to honor and respect Christians? Do they reverence God? Do they tend to live godly lives and strive to be Christ-like?
I am not suggesting, nor is Scripture teaching that the rich man has no hope and that all the poor people are good. But there is a general principle at work in God's economy. We should understand it and let it inform our opinions about people. The bottom line is this--do not show favoritism. Instead of failing these tests and sinning in favoritism, James teaches us to live differently.
4. (James 2:8-9) Partiality is condemned by the Scriptures
If, however, you are fulfilling the royal law according to the Scripture, 'YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF,' you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors.
The royal law: Some call this the Golden Rule: love your neighbor as yourself. Remember Jesus was asked which commandment in the Law was the most important. Jesus answered that the most important command was to love God with all your heart, soul, mind and strength. And the second was to love your neighbor as yourself (Matthew 22:36-40). (This is a reiteration of the original command given in Leviticus 19:18: "You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.") If we treat every person as we would treat ourselves if we were on the receiving end, then we are following the Royal Law. We are doing well. However, when we show partiality among people for any reason, this is incompatible with keeping God's commandment.
God gave us two broad commandments: Love God and love your neighbor. James says when we show partiality within the body of Christ, we fail the second commandment. We sin and transgress the Torah. Just as there were consequences for violating the Torah in the time of Moses, so in the days of Jesus, there are consequences for violating God's commands.
Sunday, August 12, 2018
James Chapter 1 Part Four (Verses 19-27)
4. (James 1:19-20) Standing firm against unrighteous anger
This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God.
This you know, my beloved brethren: They know what James has been teaching. They know that the Father is all light and brought them forth by His will to make them a first fruit among creatures. But, they are not living according to that knowledge. They were likely reacting in anger and doubt over the trials they were experiencing. They were speaking instead of listening.
Everyone must be quick to hear: In the day this letter was written, people did not have copies of the Scriptures (i.e., the Old Testament). The texts were kept in the synagogue and were read aloud during the weekly services. So when James says to be quick to hear, he is talking about being quick to receive God's word in the way in which it was received in that day--by hearing. Listening to God's word was to take the place of speaking and anger.
James says that we know trials are tests but just knowing that fact will not be enough in most circumstances to get us through the trial in a godly way. When a loved one has a life-threatening illness, or we lose our job, or our house is foreclosed upon, or numerous other instances in life come along, they bring stress, worry and fear. We are to remember that God is testing out spiritual maturity, and our response is being graded. We know we are to seek God's wisdom in His word and by going to Him in prayer.
However, we often tell ourselves lies. We say it is unfair that God is treating us this way. We strike out at others in frustration. We say unkind words against the people in our lives who are involved in the trials. We tell ourselves there is nothing in God's word which can help us with our situation. We entertain thoughts of self pity. Often, we get angry and frustrated which leads us to seek the world for wisdom and help. These are the ways our flesh responds to trials. But, this is not the godly way to respond.
Anger does not achieve the righteousness of God: Producing the righteousness of God is the whole point of the trial. God wants us to grow. He wants to give us opportunity to show our growth. He does not bring trials to frustrate us. But if we stubbornly persist in letting our flesh drive our response to trials, we will never grow. Instead, we are to be quick to hear God's word--read God's word--but we shall be slow to speak.
As in the examples listed above, speaking refers to our tendency to rationalize our circumstances to ourselves. We talk to others and ourselves about why something has happened or how we should respond. We talk so much, in fact, we stop listening. If we are truly going to hear God's wisdom and direction, we have to first silence the voice in our head and refrain our lips from speaking.
5. (James 1:21) Standing firm against the lusts of the flesh
Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls.
In humility receive the word implanted: James gives us the secret to receiving God's wisdom in a trial. The word for humility in Greek is prautes which means meekness. We have to humble ourselves and eliminate pride from our response to trials. We do not deserve anything. God does not owe us anything. We have nothing good in us save for Jesus Christ Himself. And trials are good for us.
We pray for health, wealth and an easy life because those things sound good to our flesh. But when God sends trials instead, we respond in ungodly ways if we fail to recognize the goodness of God in all those trials. And every trial God sets before us, He gives us everything we need to overcome it.
"Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence." (2 Peter 1:2-3)
The word implanted: Did you notice that both Peter and James refer to this word as something already granted to you/implanted in you? James says that the word of God is implanted in you, which is the word which saves you soul. The word "soul" in Greek means the whole life, or the full measure of the person's earthly life. God's word is the way we are saved, and that word is also a Person Who lives in us. We receive that Word when we turn to it and seek His counsel over our own voice and emotions and when we understand our circumstances from His perspective.
When we are suffering from illness and feeling weak, we hear God's word telling us that our body is going to fail. We are to look forward to the new body. When a business fails, God reminds us that our eternal business is to first seek the righteousness of God. These words are words of life which can save our souls. Receiving the word implanted in us means yielding to the instruction of the word as the Spirit convicts us and prompts us to walk a different walk. But once we receive God's word, we have to act upon what we hear.
6. (James 1:22-25) How to receive the word of God
But prove yourselves doers of the word, and not merely hearers who delude themselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.
Prove yourselves doers of the word: If there is one indictment against the evangelical Christian today, it might be that many have become merely hearers of the word rather than doers. This is a classic critique of Bible churches. Groups of Christians who give lip service to the Bible and to God's word. We love to read it; we love to study it; we put up God's word on our Facebook page. But do we let it change our thoughts and actions?
The word "prove" in Greek means something that has been done or accomplished. It means to demonstrate something through action. In the context of trials, it refers to living according to God's word in the midst of a trial.
James sets up a choice of two paths once we have consulted God's word. We can hear it and tell ourselves we are ok. We assume it is talking about someone else. We sit in the pew and say to ourselves, "I hope Bob is listening to the pastor this morning. He really needs to hear this message." We delude ourselves by thinking the message was written for someone else. Or, we assume we are already living according to God's word. When we believe this, we become like a Pharisee. We have an overly positive view of our self. We have an unteachable heart. Ultimately, we are full of pride rather than humility.
It was common in the ancient world for people to hear a teacher. If you followed the teacher and tried to live what he said, you were called a disciple of that teacher. We may say that Jesus is looking for disciples--doers, and not mere hearers.
Jesus used this same point to conclude His great Sermon on the Mount. He said that the one who heard the word without doing it was like a man who built his house on the sand, but the one who heard God's word and did it was like a man whose house was built on a rock. The one who both heard and did God's word could withstand the inevitable storms of life and the judgment of eternity (Matthew 7:24-27).
A man who looks at his natural face in the mirror: The word of God is like a mirror. It causes us to examine ourselves in an honest and true way. It speaks with authority and truth. The Spirit in us takes those words and uses them to convict us of our sin. In that way, hearing the word of God is like seeing ourselves in a mirror.
I don't know about you, but I do not enjoy staring at myself in a mirror. The longer I look, the more imperfections I notice. The less I like my appearance. I seem to remember myself looking better. But, as I study my features in a mirror, a stark reality hits me--I seem to have remembered myself looking so much better than I do at this moment. Every little flaw and imperfection comes into focus. I suddenly notice my skin is less youthful and is showing the effects of age.
When we look into the mirror of God's word, we need to come with an honest heart ready to learn something about ourselves. When we learn something from that self-inspection, we have to put it into action. We have to be unlike the person who when he sees the problems in the mirror, instead of addressing the problems, the person just leaves the bathroom. (It is as if when we cannot see the problems, then we do not have any.) Instead, we must see our flaws, and we must act accordingly.
One who looks intently at the perfect law: The word for "look" is parakupto which means to stoop down to get a better look or to study intently. As we stare into the perfect word, we are to abide by it. Such a man is blessed in what he does. We are not talking about being busy. James is telling us to be better Christians by simply assuming a more active Christian lifestyle. The context of the first chapter is facing trials. In that context, the "doer" is someone who puts God's wisdom and instruction into action.
When you put God's words and His instructions into action, you will be blessed in what you do. If you hear from God in His word, consider it, but then never take steps to put those instructions into your own life, you are the forgetful hearer. Ironically, it we get busy in church doing things, serving in one way or another, but we never take the word of God and actually apply it in our own lives, we may feel like we are the "doer" James asks us to be. However, in reality, we are still the forgetful hearer. We are still the one who looks at ourselves, and instead of hearing and taking steps to adjust our Christian life, we are distracting ourselves by our works. We are doing Christian things instead of being a Christian.
7. (James 1:26-27) Examples of what it means to be a doer of the word of God
If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. Pure and undefiled religion in the sight of our God and Father it this: to visit the orphans and widows in their distress, and to keep oneself unstained by the world.
Anyone who thinks himself religious: The word "religious" in Greek is threskos, and it means someone who fears or worships God. We are still talking about a believer. But the point is the believer who sees himself as someone doing the right things in keeping with their faith rather than someone who lives his faith properly. James says if someone thinks he has already achieved the perfect reflection in the mirror, then they can look upon God's word, hear it and come away thinking there is nothing they need to change in their lives. That Christian is the one who thinks he is religious.
Yet does not bridle his tongue: To that person, James offers a simple test--can you bridle your tongue? Is everything you say to yourself and to everyone else perfectly in accordance with God's word? You never lie, you never gossip, you never utter a hurtful word, you never speak out of pride or arrogance? If we cannot control something as small as our tongue, never mind being able to control the rest of our bodies. We deceive ourselves if we think there is nothing wrong in our lives--there is nothing we need to change in response to God's word. In trials, we are going to fail rather than be blessed because we are going to rely on our own thoughts and instincts.
That kind of religion is worthless. It is worthlessness is in respect to ourselves and not to God. It is not God who loses out. It is us. It is worthless to us because it leaves us self-deceived and without the possibility of receiving the blessing God offers to obedience in trials.
Pure and undefiled religion: If you want a picture of what pure religion looks like to God, it involves an external and an internal change. Externally, it takes the form of ministering to those who have nothing to offer in return. It is a selfless act of love. It is when you are suffering in trials, and your response after consulting God's word is to go to others who are even more vulnerable and minister to them. It is when you leave your pity and seek to serve others in their time of need. Notice the widows and orphans are in a time of distress themselves.
Finally, the inward change it to keep oneself unstained by the world. Do you want to be a doer of the word? It s not measured by the busyness of your religious activities or the accomplishments of your ministries. It is measured by the degree of Christ-likeness in your life. Stare at God's word. Compare it to the reflection of your own life. Be prepared to make the necessary changed to conform yourself to the One who is revealed in God's word.
This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God.
This you know, my beloved brethren: They know what James has been teaching. They know that the Father is all light and brought them forth by His will to make them a first fruit among creatures. But, they are not living according to that knowledge. They were likely reacting in anger and doubt over the trials they were experiencing. They were speaking instead of listening.
Everyone must be quick to hear: In the day this letter was written, people did not have copies of the Scriptures (i.e., the Old Testament). The texts were kept in the synagogue and were read aloud during the weekly services. So when James says to be quick to hear, he is talking about being quick to receive God's word in the way in which it was received in that day--by hearing. Listening to God's word was to take the place of speaking and anger.
James says that we know trials are tests but just knowing that fact will not be enough in most circumstances to get us through the trial in a godly way. When a loved one has a life-threatening illness, or we lose our job, or our house is foreclosed upon, or numerous other instances in life come along, they bring stress, worry and fear. We are to remember that God is testing out spiritual maturity, and our response is being graded. We know we are to seek God's wisdom in His word and by going to Him in prayer.
However, we often tell ourselves lies. We say it is unfair that God is treating us this way. We strike out at others in frustration. We say unkind words against the people in our lives who are involved in the trials. We tell ourselves there is nothing in God's word which can help us with our situation. We entertain thoughts of self pity. Often, we get angry and frustrated which leads us to seek the world for wisdom and help. These are the ways our flesh responds to trials. But, this is not the godly way to respond.
Anger does not achieve the righteousness of God: Producing the righteousness of God is the whole point of the trial. God wants us to grow. He wants to give us opportunity to show our growth. He does not bring trials to frustrate us. But if we stubbornly persist in letting our flesh drive our response to trials, we will never grow. Instead, we are to be quick to hear God's word--read God's word--but we shall be slow to speak.
As in the examples listed above, speaking refers to our tendency to rationalize our circumstances to ourselves. We talk to others and ourselves about why something has happened or how we should respond. We talk so much, in fact, we stop listening. If we are truly going to hear God's wisdom and direction, we have to first silence the voice in our head and refrain our lips from speaking.
5. (James 1:21) Standing firm against the lusts of the flesh
Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls.
In humility receive the word implanted: James gives us the secret to receiving God's wisdom in a trial. The word for humility in Greek is prautes which means meekness. We have to humble ourselves and eliminate pride from our response to trials. We do not deserve anything. God does not owe us anything. We have nothing good in us save for Jesus Christ Himself. And trials are good for us.
We pray for health, wealth and an easy life because those things sound good to our flesh. But when God sends trials instead, we respond in ungodly ways if we fail to recognize the goodness of God in all those trials. And every trial God sets before us, He gives us everything we need to overcome it.
"Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence." (2 Peter 1:2-3)
The word implanted: Did you notice that both Peter and James refer to this word as something already granted to you/implanted in you? James says that the word of God is implanted in you, which is the word which saves you soul. The word "soul" in Greek means the whole life, or the full measure of the person's earthly life. God's word is the way we are saved, and that word is also a Person Who lives in us. We receive that Word when we turn to it and seek His counsel over our own voice and emotions and when we understand our circumstances from His perspective.
When we are suffering from illness and feeling weak, we hear God's word telling us that our body is going to fail. We are to look forward to the new body. When a business fails, God reminds us that our eternal business is to first seek the righteousness of God. These words are words of life which can save our souls. Receiving the word implanted in us means yielding to the instruction of the word as the Spirit convicts us and prompts us to walk a different walk. But once we receive God's word, we have to act upon what we hear.
6. (James 1:22-25) How to receive the word of God
But prove yourselves doers of the word, and not merely hearers who delude themselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.
Prove yourselves doers of the word: If there is one indictment against the evangelical Christian today, it might be that many have become merely hearers of the word rather than doers. This is a classic critique of Bible churches. Groups of Christians who give lip service to the Bible and to God's word. We love to read it; we love to study it; we put up God's word on our Facebook page. But do we let it change our thoughts and actions?
The word "prove" in Greek means something that has been done or accomplished. It means to demonstrate something through action. In the context of trials, it refers to living according to God's word in the midst of a trial.
James sets up a choice of two paths once we have consulted God's word. We can hear it and tell ourselves we are ok. We assume it is talking about someone else. We sit in the pew and say to ourselves, "I hope Bob is listening to the pastor this morning. He really needs to hear this message." We delude ourselves by thinking the message was written for someone else. Or, we assume we are already living according to God's word. When we believe this, we become like a Pharisee. We have an overly positive view of our self. We have an unteachable heart. Ultimately, we are full of pride rather than humility.
It was common in the ancient world for people to hear a teacher. If you followed the teacher and tried to live what he said, you were called a disciple of that teacher. We may say that Jesus is looking for disciples--doers, and not mere hearers.
Jesus used this same point to conclude His great Sermon on the Mount. He said that the one who heard the word without doing it was like a man who built his house on the sand, but the one who heard God's word and did it was like a man whose house was built on a rock. The one who both heard and did God's word could withstand the inevitable storms of life and the judgment of eternity (Matthew 7:24-27).
A man who looks at his natural face in the mirror: The word of God is like a mirror. It causes us to examine ourselves in an honest and true way. It speaks with authority and truth. The Spirit in us takes those words and uses them to convict us of our sin. In that way, hearing the word of God is like seeing ourselves in a mirror.
I don't know about you, but I do not enjoy staring at myself in a mirror. The longer I look, the more imperfections I notice. The less I like my appearance. I seem to remember myself looking better. But, as I study my features in a mirror, a stark reality hits me--I seem to have remembered myself looking so much better than I do at this moment. Every little flaw and imperfection comes into focus. I suddenly notice my skin is less youthful and is showing the effects of age.
When we look into the mirror of God's word, we need to come with an honest heart ready to learn something about ourselves. When we learn something from that self-inspection, we have to put it into action. We have to be unlike the person who when he sees the problems in the mirror, instead of addressing the problems, the person just leaves the bathroom. (It is as if when we cannot see the problems, then we do not have any.) Instead, we must see our flaws, and we must act accordingly.
One who looks intently at the perfect law: The word for "look" is parakupto which means to stoop down to get a better look or to study intently. As we stare into the perfect word, we are to abide by it. Such a man is blessed in what he does. We are not talking about being busy. James is telling us to be better Christians by simply assuming a more active Christian lifestyle. The context of the first chapter is facing trials. In that context, the "doer" is someone who puts God's wisdom and instruction into action.
When you put God's words and His instructions into action, you will be blessed in what you do. If you hear from God in His word, consider it, but then never take steps to put those instructions into your own life, you are the forgetful hearer. Ironically, it we get busy in church doing things, serving in one way or another, but we never take the word of God and actually apply it in our own lives, we may feel like we are the "doer" James asks us to be. However, in reality, we are still the forgetful hearer. We are still the one who looks at ourselves, and instead of hearing and taking steps to adjust our Christian life, we are distracting ourselves by our works. We are doing Christian things instead of being a Christian.
7. (James 1:26-27) Examples of what it means to be a doer of the word of God
If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. Pure and undefiled religion in the sight of our God and Father it this: to visit the orphans and widows in their distress, and to keep oneself unstained by the world.
Anyone who thinks himself religious: The word "religious" in Greek is threskos, and it means someone who fears or worships God. We are still talking about a believer. But the point is the believer who sees himself as someone doing the right things in keeping with their faith rather than someone who lives his faith properly. James says if someone thinks he has already achieved the perfect reflection in the mirror, then they can look upon God's word, hear it and come away thinking there is nothing they need to change in their lives. That Christian is the one who thinks he is religious.
Yet does not bridle his tongue: To that person, James offers a simple test--can you bridle your tongue? Is everything you say to yourself and to everyone else perfectly in accordance with God's word? You never lie, you never gossip, you never utter a hurtful word, you never speak out of pride or arrogance? If we cannot control something as small as our tongue, never mind being able to control the rest of our bodies. We deceive ourselves if we think there is nothing wrong in our lives--there is nothing we need to change in response to God's word. In trials, we are going to fail rather than be blessed because we are going to rely on our own thoughts and instincts.
That kind of religion is worthless. It is worthlessness is in respect to ourselves and not to God. It is not God who loses out. It is us. It is worthless to us because it leaves us self-deceived and without the possibility of receiving the blessing God offers to obedience in trials.
Pure and undefiled religion: If you want a picture of what pure religion looks like to God, it involves an external and an internal change. Externally, it takes the form of ministering to those who have nothing to offer in return. It is a selfless act of love. It is when you are suffering in trials, and your response after consulting God's word is to go to others who are even more vulnerable and minister to them. It is when you leave your pity and seek to serve others in their time of need. Notice the widows and orphans are in a time of distress themselves.
Finally, the inward change it to keep oneself unstained by the world. Do you want to be a doer of the word? It s not measured by the busyness of your religious activities or the accomplishments of your ministries. It is measured by the degree of Christ-likeness in your life. Stare at God's word. Compare it to the reflection of your own life. Be prepared to make the necessary changed to conform yourself to the One who is revealed in God's word.
Sunday, August 5, 2018
James Chapter 1 Part Three (Verses 13-18)
2. (James 1:13-16) How temptation comes and works
Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. Do not be deceived, my beloved brethren.
Up to this point, James has been focused on how a man of faith should address trials and tests. James attributes the source of these trials to the LORD. God brings tests as a way to reveal or expose our degree of spiritual maturity. We are taught God's ways by His Spirit living and working in us. "I have been crucified with Christ; and it is no longer I who live, but Christ who lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me" (Galatians 2:20).
But at this point in the letter, James needs to make an important distinction between these external tests by God brought for our benefit and the inward temptations that are not the result of God. They are natural products of our sinful nature. They are still a reality and we must face them. Like the external tests, we must face them with godly wisdom and respond to them according to that wisdom.
Let no one say when he is tempted: Notice the wording. James does not say "if" he is tempted. By using the word "when", James emphasizes the reality of temptations. There are a universal experience; this is a certainty. We will all face temptations. When we experience temptations, we could be confused about their source. Earlier, James taught that the trials are tests brought by God. So, now we might think incorrectly that temptations to sin are also God-ordained tests as well.
I am being tempted by God: Temptations do not originate with God. James gives us an important principle to understand why we can know this. First, God is not tempted by evil. The Greek word translated as evil is apeiratos, which means untemptable. Another way to say it is God has no experience with evil. He has not had a relationship with it; evil is a foreign, unknown thing to God. When James says God is not tempted by evil, James means God does not give in to evil and participate in it. This is an important distinction because we know the Book of Hebrews teaches us that Jesus was tempted, and we need to appreciate the distinction.
"For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin." (Hebrew 4:15)
In James, the issues are whether God has ever come to know and experience evil by succumbing to temptation. He has not. In Hebrews, the issue is whether God in Christ had the opportunity to give in to temptation. He had the opportunity, but He never gave in. So, God is not tempted by evil; therefore, He does not tempt us.
This leads us to another important principle: God does not tempt us because He is not experienced in sin. We must have experienced something for ourselves before we can share it with others. When it comes to sin, we share what we know. Sin moves from person to person. After Eve was deceived by Satan and disobeyed God in the Garden, what was the very next thing she chose to do? She shared her sin with her husband. Having been tempted by sin, she now became a source of temptation for others. If we give in to evil temptations, making it a part of who we are, we may become an instrument for the enemy to pass it on to others. If we gossip, others may follow. If we judge, others will judge us. If we are undisciplined, unrestrained, and uncontrolled, we become the seed for similar behaviors in others. But, if we refrain from giving into temptations, by the Spirit's power working within us, we move away from that familiarity and become less likely to share it.
But each one is tempted when he is carried away and enticed by his own lust: Since God is not the source of our temptations, where do these internal tests come from? They come from our own lusts. James outlines a sequence by which temptations take hold and cause us to sin. The process has three steps. James uses the analogy of childbirth to explain the process.
First, the starting point is lust that draws us away and entices us. The words in Greek mean to lure with bait. One can think of a fish enticed by bait and lured to it. The bait is something outside ourselves. But something inside us is attracted to that bait, even though God's will is not met by that attraction. Back to the fish example, we use bait to lie to the fish. The fish thinks the bait is something good, a morsel of food which will strengthen the fish and make it grow. But, in reality, the bait is a danger to the fish despite the fact that it looks attractive. James's message is the same here. Our lust is drawn by the attractiveness of some kind of bait, but in the end, the attraction is built on a lie. The lie is what makes our drawing away turn to sin. We are choosing to accept the lie rather than God's wisdom and truth.
So, step one of the temptation process is the giving in to a lust for something that appears desirable, but in fact, it is dangerous. To use the childbirth analogy, we could say that the giving in to lustful desires is like becoming pregnant. It begins a process which has an inevitable conclusion. The effects of that process are not necessarily visible for a while, but, over time, the effect grows into something visible. As we give in to our lusts and enjoy the bait, it may seem good for a while, but the seed of sin is just growing.
Then when lust has conceived, it gives birth to sin: Interestingly, James is teaching that the true sin of our lives is found in our response to lust and not in the temptation itself. I can be tempted to lustful thoughts as I look at my neighbor's brand new car, but I do not sin until I give in to covetousness and entertain those thoughts. Then, I have been carried away by a desire, and it has conceived sin in me. I had a choice to rely on the Spirit and turn away from the desire and the temptation, but if I take the bait, I enter into sin. James compares this moment to the birthing process. Giving into lustful desires conceives the birth of sin.
When sin is accomplished, it brings forth death: Finally, when sin is birthed, it brings forth death. Once sin is born, it takes on its own life and development like a child. But, just like a human life, the end of its course is death. Likewise, sin brings forth death. But, what is the death James is talking about? First, we must remember that this letter is written to believers about godly living. It is a letter of sanctification and not salvation. So the death must be a statement of consequence for the believer and not the eternal death which comes upon a non-believer.
So, what are the kinds of death possible for the believer who gives in to lust and pursues sin? One obvious answer is physical death. When God's people choose a life of sin over one of obedience, they are testing God's patience. And in some cases, God will visit physical death upon believers who continue in a life of disobedience.
The second kind of death in which a believer may suffer is in the sense of how James used the word "life" earlier in verse 12. James offers as a reward for successfully facing trials the "crown of life". His use of the word "death" here is an intentional contrast to the life of that crown. Remember, the crown is not a reward for salvation but is for persevering through trials. So, if we fail the test of inward trials, that sin will conceive a "death" in us in the sense that it risks losing the crown of life, our reward.
Consider Paul's words when speaking about the consequences for a member of the Corinthian church who was giving in to lust and willfully sinning. "For I, on my part, though absent in the body but present in the spirit, have already judged him who has so committed this, as though I were present. In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:3-5). In this case, the brother was engaged in a sexual relationship with his father's wife. Paul used his apostolic authority to bring that person consequence according to God's will. As Paul says, we know this believer's place in heaven was secure because he gained it by faith and not works. Good works cannot earn our salvation, and similarly, evil works cannot forfeit our salvation. But, Paul says, this man must suffer the destruction of his flesh (most likely some kind of untimely death) for the protection of the church and the saving of his spirit.
Football analogy:
Think of the body of Christ as a football team. We are all in the game of life playing a part for Christ who is leading us, training us, calling the plays and evaluating our performances. The team is striving to move in a common direction under the LORD'S guidance. Our role is to listen to the coach and do as He says. But, if someone on the team is stubbornly refusing to follow the LORD'S direction, that player begins to hurt the team. Eventually, the LORD has no choice but to bench that player. He is always a member of the team, but he may be taken out of the game to ensure the success of the team and to prevent the individual from doing any more harm to himself and his teammates.
Do not be deceived, my beloved brethren: Do not take the bait. The deception that our lusts lead to good things and cannot hurt us is a lie. Do not accept the lie. Know the truth. Satan's great strategy in temptation is to convince us that the pursuit of our corrupt desires will somehow produce life and goodness for us. If we remember that Satan only comes to steal, to kill and to destroy (John 10:10), then we can more effectively resist the deceptions of temptation. The world is full of bait, but the good gifts are from above.
3. (James 1:17-18) God's goodness stands in contrast to the temptations we face
Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.
Every good thing given and every perfect gift is from above: The English phrasing of the Greek does not do the words justice. In Greek, the words for given and gift are different. The first emphasizes the process of delivering good things. The second emphasizes the result, a gift received. A better translation might be, "The giving of good things always originates in Heaven, and the good things you receive have all come from Heaven." Simply put, anything that is truly good is of God and must originate with Him and be given by Him. Nothing outside God's will and purpose is considered good. Look to God for what is good in your life, have eyes for eternity and set your mind on the things above.
The Father of lights: James refers to God as the Father of lights, a term found no where else in the Bible. However, the term is used in other Jewish writing such as the Dead Sea Scrolls. The ancient Greek actually reads "The Father of the lights." The specific lights are the celestial bodies which light up the sky, both during the day and night. The sun and the moon never stop giving light, even when we cannot see them. When night comes, the darkness is not the fault of the sun; it shines as brightly as before. Instead, the earth has turned from the sun, and then darkness comes.
So, James is reminding us that God created everything in the universe, especially the Light which represents His goodness. And there is no variation in His nature such that He could never shift from being light to being a shadow (i.e., darkness). ("This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all" 1 John 1:5.) We can trust God to be our source of good and know that if something is evil or temping us to sin, it is not of God.
In the exercise of His will He brought us forth: The term brought forth in Greek is a polite way of saying childbirth. James is describing our new birth, and it happened as a result of God's will. He purposed our rebirth and brought it about. It happened as a product of the word of God.
Consider what this means. If God stepped into our sinful lives and brought us to an awareness of Him even before we knew Him, then doesn't that say something about God's intent?
"For I am confident of this very thing, the He who began a good work in you will perfect it until the day of Christ Jesus" (Philippians 1:6).
James's encouragement to us is to trust that if God started something in us, then He must be prepared to continue that work. We can take hope and encouragement by that, and seek His wisdom and intervention in times of temptations, trusting He will answer those prayers to bring us out of that moment. But our willful response to Him is part of the process as well. We were all chosen by God, justified by God and will all be glorified, but whether we reach spiritual maturity remains an open question. It all depends on our willingness to yield to the Spirit's direction.
So that we would be a kind of first fruits among His creatures: In the previous verses, James tells us what the lust of man brings forth--sin and death. Here, he tells us what the will of God brings--salvation to us as a kind of first fruits of His creatures. James may refer to his own generation when he calls them first fruits, especially as this is being mainly written to Christians from a Jewish background. The fact that these Christians from a Jewish background are first fruits (Deuteronomy 26:1-4) shows that James expected a subsequent and greater harvest of Christians from a Gentile background.
Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. Do not be deceived, my beloved brethren.
Up to this point, James has been focused on how a man of faith should address trials and tests. James attributes the source of these trials to the LORD. God brings tests as a way to reveal or expose our degree of spiritual maturity. We are taught God's ways by His Spirit living and working in us. "I have been crucified with Christ; and it is no longer I who live, but Christ who lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me" (Galatians 2:20).
But at this point in the letter, James needs to make an important distinction between these external tests by God brought for our benefit and the inward temptations that are not the result of God. They are natural products of our sinful nature. They are still a reality and we must face them. Like the external tests, we must face them with godly wisdom and respond to them according to that wisdom.
Let no one say when he is tempted: Notice the wording. James does not say "if" he is tempted. By using the word "when", James emphasizes the reality of temptations. There are a universal experience; this is a certainty. We will all face temptations. When we experience temptations, we could be confused about their source. Earlier, James taught that the trials are tests brought by God. So, now we might think incorrectly that temptations to sin are also God-ordained tests as well.
I am being tempted by God: Temptations do not originate with God. James gives us an important principle to understand why we can know this. First, God is not tempted by evil. The Greek word translated as evil is apeiratos, which means untemptable. Another way to say it is God has no experience with evil. He has not had a relationship with it; evil is a foreign, unknown thing to God. When James says God is not tempted by evil, James means God does not give in to evil and participate in it. This is an important distinction because we know the Book of Hebrews teaches us that Jesus was tempted, and we need to appreciate the distinction.
"For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin." (Hebrew 4:15)
In James, the issues are whether God has ever come to know and experience evil by succumbing to temptation. He has not. In Hebrews, the issue is whether God in Christ had the opportunity to give in to temptation. He had the opportunity, but He never gave in. So, God is not tempted by evil; therefore, He does not tempt us.
This leads us to another important principle: God does not tempt us because He is not experienced in sin. We must have experienced something for ourselves before we can share it with others. When it comes to sin, we share what we know. Sin moves from person to person. After Eve was deceived by Satan and disobeyed God in the Garden, what was the very next thing she chose to do? She shared her sin with her husband. Having been tempted by sin, she now became a source of temptation for others. If we give in to evil temptations, making it a part of who we are, we may become an instrument for the enemy to pass it on to others. If we gossip, others may follow. If we judge, others will judge us. If we are undisciplined, unrestrained, and uncontrolled, we become the seed for similar behaviors in others. But, if we refrain from giving into temptations, by the Spirit's power working within us, we move away from that familiarity and become less likely to share it.
But each one is tempted when he is carried away and enticed by his own lust: Since God is not the source of our temptations, where do these internal tests come from? They come from our own lusts. James outlines a sequence by which temptations take hold and cause us to sin. The process has three steps. James uses the analogy of childbirth to explain the process.
First, the starting point is lust that draws us away and entices us. The words in Greek mean to lure with bait. One can think of a fish enticed by bait and lured to it. The bait is something outside ourselves. But something inside us is attracted to that bait, even though God's will is not met by that attraction. Back to the fish example, we use bait to lie to the fish. The fish thinks the bait is something good, a morsel of food which will strengthen the fish and make it grow. But, in reality, the bait is a danger to the fish despite the fact that it looks attractive. James's message is the same here. Our lust is drawn by the attractiveness of some kind of bait, but in the end, the attraction is built on a lie. The lie is what makes our drawing away turn to sin. We are choosing to accept the lie rather than God's wisdom and truth.
So, step one of the temptation process is the giving in to a lust for something that appears desirable, but in fact, it is dangerous. To use the childbirth analogy, we could say that the giving in to lustful desires is like becoming pregnant. It begins a process which has an inevitable conclusion. The effects of that process are not necessarily visible for a while, but, over time, the effect grows into something visible. As we give in to our lusts and enjoy the bait, it may seem good for a while, but the seed of sin is just growing.
Then when lust has conceived, it gives birth to sin: Interestingly, James is teaching that the true sin of our lives is found in our response to lust and not in the temptation itself. I can be tempted to lustful thoughts as I look at my neighbor's brand new car, but I do not sin until I give in to covetousness and entertain those thoughts. Then, I have been carried away by a desire, and it has conceived sin in me. I had a choice to rely on the Spirit and turn away from the desire and the temptation, but if I take the bait, I enter into sin. James compares this moment to the birthing process. Giving into lustful desires conceives the birth of sin.
When sin is accomplished, it brings forth death: Finally, when sin is birthed, it brings forth death. Once sin is born, it takes on its own life and development like a child. But, just like a human life, the end of its course is death. Likewise, sin brings forth death. But, what is the death James is talking about? First, we must remember that this letter is written to believers about godly living. It is a letter of sanctification and not salvation. So the death must be a statement of consequence for the believer and not the eternal death which comes upon a non-believer.
So, what are the kinds of death possible for the believer who gives in to lust and pursues sin? One obvious answer is physical death. When God's people choose a life of sin over one of obedience, they are testing God's patience. And in some cases, God will visit physical death upon believers who continue in a life of disobedience.
The second kind of death in which a believer may suffer is in the sense of how James used the word "life" earlier in verse 12. James offers as a reward for successfully facing trials the "crown of life". His use of the word "death" here is an intentional contrast to the life of that crown. Remember, the crown is not a reward for salvation but is for persevering through trials. So, if we fail the test of inward trials, that sin will conceive a "death" in us in the sense that it risks losing the crown of life, our reward.
Consider Paul's words when speaking about the consequences for a member of the Corinthian church who was giving in to lust and willfully sinning. "For I, on my part, though absent in the body but present in the spirit, have already judged him who has so committed this, as though I were present. In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:3-5). In this case, the brother was engaged in a sexual relationship with his father's wife. Paul used his apostolic authority to bring that person consequence according to God's will. As Paul says, we know this believer's place in heaven was secure because he gained it by faith and not works. Good works cannot earn our salvation, and similarly, evil works cannot forfeit our salvation. But, Paul says, this man must suffer the destruction of his flesh (most likely some kind of untimely death) for the protection of the church and the saving of his spirit.
Football analogy:
Think of the body of Christ as a football team. We are all in the game of life playing a part for Christ who is leading us, training us, calling the plays and evaluating our performances. The team is striving to move in a common direction under the LORD'S guidance. Our role is to listen to the coach and do as He says. But, if someone on the team is stubbornly refusing to follow the LORD'S direction, that player begins to hurt the team. Eventually, the LORD has no choice but to bench that player. He is always a member of the team, but he may be taken out of the game to ensure the success of the team and to prevent the individual from doing any more harm to himself and his teammates.
Do not be deceived, my beloved brethren: Do not take the bait. The deception that our lusts lead to good things and cannot hurt us is a lie. Do not accept the lie. Know the truth. Satan's great strategy in temptation is to convince us that the pursuit of our corrupt desires will somehow produce life and goodness for us. If we remember that Satan only comes to steal, to kill and to destroy (John 10:10), then we can more effectively resist the deceptions of temptation. The world is full of bait, but the good gifts are from above.
3. (James 1:17-18) God's goodness stands in contrast to the temptations we face
Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.
Every good thing given and every perfect gift is from above: The English phrasing of the Greek does not do the words justice. In Greek, the words for given and gift are different. The first emphasizes the process of delivering good things. The second emphasizes the result, a gift received. A better translation might be, "The giving of good things always originates in Heaven, and the good things you receive have all come from Heaven." Simply put, anything that is truly good is of God and must originate with Him and be given by Him. Nothing outside God's will and purpose is considered good. Look to God for what is good in your life, have eyes for eternity and set your mind on the things above.
The Father of lights: James refers to God as the Father of lights, a term found no where else in the Bible. However, the term is used in other Jewish writing such as the Dead Sea Scrolls. The ancient Greek actually reads "The Father of the lights." The specific lights are the celestial bodies which light up the sky, both during the day and night. The sun and the moon never stop giving light, even when we cannot see them. When night comes, the darkness is not the fault of the sun; it shines as brightly as before. Instead, the earth has turned from the sun, and then darkness comes.
So, James is reminding us that God created everything in the universe, especially the Light which represents His goodness. And there is no variation in His nature such that He could never shift from being light to being a shadow (i.e., darkness). ("This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all" 1 John 1:5.) We can trust God to be our source of good and know that if something is evil or temping us to sin, it is not of God.
In the exercise of His will He brought us forth: The term brought forth in Greek is a polite way of saying childbirth. James is describing our new birth, and it happened as a result of God's will. He purposed our rebirth and brought it about. It happened as a product of the word of God.
Consider what this means. If God stepped into our sinful lives and brought us to an awareness of Him even before we knew Him, then doesn't that say something about God's intent?
"For I am confident of this very thing, the He who began a good work in you will perfect it until the day of Christ Jesus" (Philippians 1:6).
James's encouragement to us is to trust that if God started something in us, then He must be prepared to continue that work. We can take hope and encouragement by that, and seek His wisdom and intervention in times of temptations, trusting He will answer those prayers to bring us out of that moment. But our willful response to Him is part of the process as well. We were all chosen by God, justified by God and will all be glorified, but whether we reach spiritual maturity remains an open question. It all depends on our willingness to yield to the Spirit's direction.
So that we would be a kind of first fruits among His creatures: In the previous verses, James tells us what the lust of man brings forth--sin and death. Here, he tells us what the will of God brings--salvation to us as a kind of first fruits of His creatures. James may refer to his own generation when he calls them first fruits, especially as this is being mainly written to Christians from a Jewish background. The fact that these Christians from a Jewish background are first fruits (Deuteronomy 26:1-4) shows that James expected a subsequent and greater harvest of Christians from a Gentile background.
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